In Meister Eckhart and C.G. Jung: On the Vocation of the Self, Jungian analyst Steven Herrmann weaves a thoughtful and expansive dialogue between medieval Christian mysticism and depth psychology. Drawing from the sermons and writings of Meister Eckhart and the psychological theories of C.G. Jung, Herrmann explores how both thinkers speak to the unfolding of the Self—a divine image within each person that longs to emerge into conscious life. This concept of inner vocation is treated not just as theory but as a lived process that involves transformation, surrender, and deep listening.
For those of us working in synod offices, supporting clergy, and curating resources for congregational life, Herrmann’s book offers rich and unexpected connections. It provides language for spiritual growth that resonates with those exploring identity, mental health, and faith. Eckhart’s imagery of birthing God within the soul parallels Jung’s framework of individuation. Both traditions are presented not as opposing systems, but as complementary ways of helping individuals find their deepest calling and integration.
This book is particularly relevant for adult faith formation, spiritual direction, and pastoral care. The content can be adapted for adult education groups, especially in settings where people are wrestling with questions of meaning, vocation, or inner healing. Herrmann includes journal prompts, dream exercises, and discussion questions that are accessible even in lay settings, as long as the group has some facilitation. For pastors and deacons already drawing from psychological concepts like shadow or archetype, this book offers a theological bridge back to Christian mysticism. It can help clergy speak with integrity about inner transformation without leaving tradition behind.
From an archival perspective, the book also demonstrates how primary sources can be brought into contemporary conversations. Herrmann quotes from Eckhart’s Middle High German texts and Jung’s unpublished lectures, placing them in conversation with modern seekers. This kind of integration is a helpful model for those of us working to make historical material accessible and meaningful in the present.
There are challenges. The book is long, with some scholarly sections that may be dense for general readers. It also tends to present Eckhart in a more universalist light, which may feel disconnected from Lutheran theological frameworks. Readers grounded in Lutheran theology will want to supplement with works that articulate vocation through the lens of grace, neighbor-love, and daily life, such as Gustaf Wingren’s Luther on Vocation.
Despite that, Herrmann’s book offers a compelling and useful synthesis. For those planning retreats, study series, or spiritual growth workshops, it provides a ready structure and rich content. For those supporting clergy or lay leaders in discernment or healing, it opens up valuable language. And for those of us holding space at the intersection of theology, psychology, and spiritual formation, it feels like a deep breath of fresh air.